Mark 4:9

4:9 And he said, “Whoever has ears to hear had better listen!” ¹ 

Matthew 11:15

11:15 The one who has ears had better listen! ² 

Revelation 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ³  I will permit ⁴  him to eat from the tree of life that is ⁵  in the paradise of God.’ ⁶ 

Revelation 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁷  will in no way be harmed by the second death.’

Revelation 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁸  I will give him some of the hidden manna, and I will give him a white ⁹  stone, ¹⁰  and on that stone will be written a new name that no one can understand ¹¹  except the one who receives it.’

Revelation 2:29

2:29 The one who has an ear had better hear what the Spirit says to the churches.’

[4:9]  ¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).

[11:15]  ² tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 13:9, 43; Mark 4:9, 23; Luke 8:8, 14:35).

[2:7]  ³ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ⁴ tn Or “grant.”

[2:7]  ⁵ tn Or “stands.”

[2:7]  ⁶ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:11]  ⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ⁸ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ⁹ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ¹⁰ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ¹¹ tn Or “know”; for the meaning “understand” see L&N 32.4.